Why TERFs are not feminists

Nah, I’m not trying to start something with Siggy; heck, I too have pointed out the historical connections between TERFs and feminists. Whether one is a subset of the other will always be a secondary concern next to combating the damage they do. Still, I think there’s an argument for the other side, one that’s worth writing up.

Let’s start with a protest I’ve meant to blog about: a number of women attended a men’s-only swim night. Given just that, you can sketch out a rationale for the action. Sex separation for social gatherings has its roots in a time when we believed men and women should never mix, that we occupied separate spheres. The only good reason I know to allow sex segregation is to help victims of sexual assault, who in some cases can relive their trauma if they share a space with someone of a specific sex. Since that isn’t universal, sex segregation shouldn’t be either, and invading a space that wasn’t separated for that reason is a legit form of protest.

Female activists took a group of male swimmers by surprise on Friday evening when they attended a men-only swim session wearing just trunks and pink swimming caps. Amy Desir, 30, was one of the two women to gain access to the south London pool session, as part of a protest against proposed changes to the Gender Recognition Act, which would enable men and women to choose their own gender.

Both women explained their attendance to staff at Dulwich Leisure Centre by saying they “identified as male” and subsequently had the right to be there. […]

Their actions form part of a nationwide campaign formed on Mumsnet called #ManFriday which encourages women to “self-identify” as men every Friday in protest of the proposed amendments to gender laws, which would enable people to self-identify as men or women.

When we add more information, though, things get twisted around. TERFs believe men and women occupy separate spheres, otherwise they wouldn’t have identified as male; at the same time, they also argue that housework shouldn’t be a woman’s duty and the workplace shouldn’t favor men. They also believe that anyone with a penis is a man, to the point of obsession and despite scientific arguments to the contrary. Because of those points, they believe men should be disgusted and unsettled to find women invading their spaces.

They also used the male changing rooms before going into the session and were later asked by an elderly man if they realised it was a male-only session.

In reality, the most common reaction is puzzlement or a shrug of the shoulders. Just recently, in fact, while running some chores I noticed a guy stopped right in the entrance of a men’s washroom, blankly staring at the “Men’s Washroom” sign as if deciphering some puzzle. I walked past, turned the corner, and sure enough someone identified as a woman was in there. She gave me an embarrassed glance as she hurried out; I rolled my eyes as I continued to the urinal, without missing a single step. Women participating in marathons will sometimes “claim” men’s washrooms, due to a lack of facilities and their greater numbers in these events (at least around here, YMMV elsewhere). I know it happens, because I helped do it once; there were no complaints, no protests, no need for guards, everyone just got on with their business amid a few nervous giggles.

Every premise behind that TERF protest is either contrary to another premise they believe, or the best evidence available. As I’ve pointed out before, TERFs do not have a coherent theory of sex or gender; in contrast, feminists bend over backwards to establish coherency. This solves Siggy’s best argument.

On the flip side, there are also real pretenders to feminism. One of the best known examples is Christina Hoff Sommers, who identifies as a feminist, but who has been a conservative critic of feminism for her entire career. Sommers is one of several public figures who call themselves “equity feminists”, a term that, as far as I know, does not have any real history within feminism, and seems to have been invented by external critics.

So it seems we have a difficult task, finding a definition for feminism that includes TERFs, and yet excludes equity feminists. Ideally, the definition would also apply to feminists of the past and future.

No matter where you stand on Christina Hoff Sommers’ feminism, she has a more coherent theory of sex and gender than TERFs. That is a line of demarcation.

As just hinted at, Siggy’s other main argument is that feminism has historically been quite transphobic. Fair enough, in fact at one point a significant number of feminists opposed any LGBT activism. But pointing out that this bigotry was once part of feminism does not demand that we continue to accept those bigots as feminists, any more than pointing out that astronomy was once astrology demands that we consider astrologers to be astronomers. Words and definitions can change over time. If the majority of contemporary feminists are bullish on LGBT rights, if the majority of them agree that gender identity is a fundamental right, then we can consider transphobic feminists to be anachronisms. To bring up another anecdote, I attended Calgary Pride and was heartened to see half the floats had “trans rights are human rights” or similar explicitly plastered on them. The lead float was trans-inclusive, too, which was welcome given the bullshit TERFs have pulled at Pride marches.

Given that very few feminists are TERFs, and even mainstream society has accepted that gender identity is a thing (on paper, anyway), counting TERFs as feminists muddies what “feminism” means, in my opinion. That may not be your opinion, and that’s cool! Whether we call TERFs bigots pretending to be feminists or bigoted feminists, we can all agree the stress should be on the “b.”

HJH 2018-09-10: Oh dear, I seem to have started something anyway. A small and insightful thing, thankfully. Read Crip Dyke’s posts, especially her second one as it has some good points to make about sexism. I mean, damn:

Sexism = Sex Prejudice + Enhanced Power of one sex relative to another

In the course of it all, though, I’m getting feedback from Siggy and others that suggests I could have done a better job in this post. The crux of it can be handled via a little copy-pasta.

Shoot, I should have explained this point a little better. I don’t argue that having a consistent definition is necessary for being a feminist, instead working towards a consistent definition is the key. You can see this quite clearly with Judith Butler:

Before Undoing Gender, Butler never addressed the T or the I (transgender and intersex) in GLBTQI in any sustained way. In turning her gaze toward what is unthinkable even for many gays and lesbians, Butler has continued to push against the boundaries of the field she had a large part in creating. Undoing Gender constitutes a thoughtful and provocative response to the new gender politics and elegantly employs psychoanalysis, philosophy, feminism, and queer theory in an effort to pry open the future of the human.

Zavaletta, Atticus Schoch. “Undoing Gender.” The Comparatist 29.1 (2005): 152-153.

Compare and contrast with this with TERFs. Confronted with evidence that their definition of “sex” is too simplistic, they discard the evidence rather than update the definition. Bigotry takes precedence over consistency, and we can exploit that to draw a dividing line.

The worst of it seems to flow from that misunderstanding, at least so far.

A Worthy Challenge

I’ve been grinding my gears a bit. The topics in my queue are pretty heavy, and desperately need some levity to balance them out. Unfortunately, the lightest things I can blog about aren’t ready or appropriate for the blog. So I’m at a loss for what to write about.

Thankfully, Nate Hevenstone has come to my rescue. In a series of three posts, he lays out a bit of history behind “intelligence” …

What’s interesting is that the test was not designed to measure intelligence. It was actually designed to find out which children needed extra help in school, because of what Binet called “developmental delay”. It was Terman, in his revision, that changed the Binet-Simon Test from a means of discovering children who need help to a means of classifying humans into “intelligence categories”.

… and starts explaining why “stupid” is an ableist slur, something he continues in the second and then expands to other words …

Ultimately, “stupid” is a word that can easily be replaced with so many other words. It’s one of those words where, even if you remove the fact that it’s an ableist slur, it’s entirely superfluous. It serves no purpose since it really doesn’t elucidate… well… anything.

… and finally offers some alternatives in the third, and issues a challenge.

For just one month, stop using “stupid”, “moron”, “idiot”, “dense”, “crazy”, “insane”, and similar words, and stop using the diagnostic names of actual conditions (“deaf”, “dumb”, “blind”, “autistic”, “schizophrenic”, “sociopathic”, “bi-polar”, etc) as slurs, as well.

I’m game! In fact, I’ve done this before: for years now, I’ve challenged myself not to assume people’s pronouns. I was pretty hardcore about this at first, insisting on “they” unless I could track down a place where the person in question flagged their pronouns. They only time I found it annoying was when discussing abortion, but the benefits of inclusive language more than outweigh any discomfort. I also enjoyed the challenge, English really loves to mix gender and pregnancy.

In fact, I might be a little too game. After some searching, I can only find myself using “stupid” either in Proof of God, which I stopped writing in 2013, or buried at the end of a repost from Sinmantyx that dates from 2015. While I have used intelligence as an insult, you can also find me acknowledging that’s not cool.

Ah well, there’s no harm in being extra mindful, and it’s a good excuse to up my pronoun challenge. Are you gonna join in, too?

Dispatches From Enlightenment Now: Sweatshop Feminism

Steven Pinker loves hiding behind other people’s opinions. Remember the bit on voluntary chemical castration in The Blank Slate? Pinker is careful not to say that he’d like to castrate sex offenders explicitly, but by championing the argument and chastising others for not taking it seriously he’s able to promote the idea yet have someone else to blame.

Enlightenment Now is no different; at one point, Steven Pinker brings forward an argument that 19th century sweatshops were empowering for women.

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This Could Get Me Interested In Sports

South Korea has been a powerhouse in eSports. They’ve been running StarCraft tournaments since 2002, handed out most of the prize money, and as a consequence dominate the player rankings.

While distracting myself from a blog post, a video of a February 2018 StarCraft II caught my eye: a top South Korea player was playing… a Canadian woman? Huh? This sounded historic, so I tuned in to parts one and two, intending to keep it in the background while tapping away.

It pretty soon became the foreground. No spoilers for how the tournament turned out (the announcers totally sell it, anyway), but it was indeed a historic set of games. Non-Korean players rarely make it to the finals of a world championship, this tourney was a preview for eSports joining the Winter Olympics, and… I may not be much of a StarCraft player, but it looked like a damn fine round. Once you’re ready to be spoiled, no less than Rolling Stone explains several other ways those games were amazing.

Something for the Reading List

For nearly a decade, I have been researching and writing about women who dressed and lived as men and men who lived and dressed as women in the nineteenth-century American West. During that time, when people asked me about my work, my response was invariably met with a quizzical expression and then the inevitable question: “Were there really such people?” Newspapers document hundreds, in fact, and it is likely there were many more. Historians have been writing about cross-dressers for some time, and we know that such people have existed in all parts of the world and for about as long as we have recorded and remembered history.

Boag, Peter. “The Trouble with Cross-Dressers: Researching and Writing the History of Sexual and Gender Transgressiveness in the Nineteenth-Century American West.” Oregon Historical Quarterly 112, no. 3 (2011): 322–39. https://doi.org/10.5403/oregonhistq.112.3.0322.

Human beings have a really distorted view of history; we tend to project our experiences backward in time. Just recently introduced to the term “transgender?” Then transgender people must have only recently been invented, in the same way that bromances never existed before the term was added to the dictionary. Everyone is prone to this error, however, not just the bigots.

A central argument of my book is that many nineteenth-century western Americans who cross-dressed did so to express their transgender identity. Transgender is a term coined only during the last quarter of the twentieth century. It refers to people who identify with the gender (female or male) “opposite” of what society would typically assign to their bodies. I place “opposite” in quotation marks because the notion that female and male are somehow diametric to each other is a historical creation; scholars have shown, for example, that in the not-too-distant past, people in western civilization understood that there was only one sex and that male and female simply occupied different gradations on a single scale. That at one time the western world held to a one-sex or one-gender model, but later developed a two-sex or two-gender model, clearly shows that social conceptualization of gender, sex, and even sexuality changes over time. This reveals a problem that confronts historians: it is anachronistic to impose our present-day terms and concepts for and about gender and sexuality — such as transgender — onto the past.

In Re-Dressing America’s Frontier Past, I therefore strove to avoid the term transgender as much as possible. It is central to my study, however, to show that people in the nineteenth century had their own concepts and expressions for gender fluidity. By the end of the nineteenth century, for example, sexologists (medical doctors and scientists who study sex) had created the terms “sex invert” and “sexual inversion” to refer to people whose sexual desires and gender presentations (that is, the way they walked and talked, the clothing they wanted to wear, and so forth) did not, according to social views, conform to what their physiological sex should “naturally” dictate.

I wish I’d known about this book earlier, it would have made a cool citation. Oh well, either way it’s long since hit the shelves and been patiently waiting for a spot on your wishlist.

The Power Of Representation

I kicked around a number of titles for this one: The Persistence of Bias, Science is Social, Beeing Blind. It’s amazing just how many themes can be packed into a Twitter thread.

Hank Campbell: Resist the call to make science about social justice. Astronomers should not be enthusiastic when told that their cosmic observations are inevitably a reflex of the power of the socially privileged.

Ask An Entomologist: Although we disagree with this tweet…it gives us an opportunity to explore a really interesting topic. What we now call ‘queen’ bees-the main female reproductive honeybees-were erroneously called ‘kings’ for nearly 2,000 years. Why? Let’s explore the history of bees!

We’ve been keeping bees for 5,000 years+ and what we called the various classes of bees was closely tied to the societies naming those classes. For instance, in a lot of societies it was very common to call the ‘workers’ slaves because slavery was common at the time. For awhile, this was the big head-honcho in the biological sciences. This is Aristotle, whose book The History of Animals was the accepted word on animal biology in Europe until roughly the 1600s. This book was published in 350, and discussed honeybees in quite some detail …and is a good reflection on what was known at the time. […] I’d recommend reading the whole thing…it’s really interesting for a number of reasons.

…but in particular, let’s look at how Aristotle described the swarming process. Bees reproduce by swarming: They make new queens, who leave to set up a new hive. The queens take a big chunk of the colony’s workers with them.

“Of the king bees there are, as has been stated, two kinds. In every hive there are more kings than one; and a hive goes to ruin if there be too few kings, not because of anarchy thereby ensuing, but, as we are told, because these creatures contribute in some way to the generation of the common bees. A hive will go also to ruin if there be too large a number of kings in it; for the members of the hives are thereby subdivided into too many separate factions.”

Aristotle didn’t know what we know about bees now…but it was widely accepted that the biggest bees in the colony lead the hive somehow and were essential for reproduction and swarming. …but we now know the queens are female. Why didn’t Aristotle?

Well it turns out that Aristotle, frankly, had some *opinions* about women. He was…uh, a little sexist. Which was, like, common at the time. Without going into all of his views on the topic, it’s apparent his views on women pretty heavily influenced what he saw was going on in the beehive. He thought of reproduction as a masculine activity, and thought of women as property. He…just wasn’t very objective about this. So, when he saw a society led almost entirely of women…it actually makes a lot of sense as to why he saw the ‘queen’ bees as male and called them kings. These ideas of women in his circle were so ingrained that a female ruler literally wouldn’t compute.

Moving on through the middle ages, the name ‘king’ kind of stuck because biological sciences were stuck on Aristotle’s ideas for a very long time. Beekeepers *knew* the queens were female; they were observed laying eggs…but their exact role was controversial outside of them. In fact, in most circles, it was commonly accepted that the workers gathered the larvae which grew on plants. Again, this is from Aristotle’s work.

So…today it’s completely and 100% accepted that queen bees are, in fact, female…and that the honeybee society is led by women. What changed in Western Society to get this idea accepted?

The exact work which popularized the (scientifically accurate) idea of the honeybee as a female-led society was The Feminine Monarchy, by Charles Butler. However, I’d argue this lady also played a role. The woman in the picture … is Queen Elizabeth, who ruled England from 1558 until her death in 1603. Charles Butler (1560-1647) published The Feminine Monarchy in 1609, and had lived under Queen Elizabeth’s reign for most of his life. This is largely a ‘right place, right time’ situation. At this point, there was a lot of science that was just up and starting. There had been female rulers before, but not at the exact point where people were rethinking their assumptions. The fact that Charles Butler was interested in bees, *and* lived under a female monarch for most of his life, I think played a major role in his decision to substitute one simple word in his book.

That substitution? He called ‘king bees’ ‘queen bees’…and it stuck.

At this point in Europe’s history, there had been several female monarchs so the idea of a female leader didn’t seem so odd. Society was simply primed to accept the idea of a female ruler.

…but this thread isn’t just about words, it’s also about *sex*.

How so? Sorry, you’ll have to click through for that one. Bee sure to read to the end for the punchline, too. Big kudos are due to @BugQuestions for such an expansive, deep Twitter thread.

The Gender Inclusivity of Diverse White Privilege Equity

Blame Shiv for this one; she posted about someone at Monsanto inviting Jordan Peterson to talk about GMOs, and it led me down an interesting rabbit hole. For one thing, the event already happened, and it was the farce you were expecting. This, however, caught my eye:

Corrupt universities—and Women’s Studies departments in particular, he says—are responsible for turning students into activists who will one day tear apart the fabric of society. “The world runs on ideas. And the ideas that are in the universities are the ideas that are going to be in the general public in five to ten years. And there’s no shielding yourself from it,” he said.

Peterson also shared a trick for figuring out whether or not a child’s school has been affected by the coming crisis: If a schoolteacher uses any of the five words listed on his display screen—”diversity,” “inclusivity,” “equity,” “white privilege,” or “gender”—then a child has been “exposed.”

What’s Peterson’s solution for all this? “The answer to the ills that our society still obviously suffers from,” he said, is that “people should adopt an ethos of responsibility rather than continually clamoring about their rights, which is something that we’ve been talking about for about four decades too long, as far as I can surmise.”

Four decades puts us back into the 1970’s, when women’s liberation groups were calling to be able to exercise their right to bodily autonomy, to be free from violence, to equal pay for equal work, to equal custody of kids. If Peterson is opposed to that then he’s more radical than most MRAs, who are generally fine with Second Wave feminism. I wonder if he’s a lost son of Phyllis Schlafly.

But more importantly, he appears to be warning us of a crisis coming in 5-10 years, one that invokes those five terms as holy writ. That’s …. well, let’s step through it.

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Intriguing Theory on the Pay Gap

I’ve heard a number of solid hypotheses to explain the gendered pay gap: unpaid care work,[1][2] the motherhood penalty,[3] or just straight-up discrimination.[4] This one is new to me, though.

Sexual harassment is well documented across many fields but women who work in men-dominated occupations and industries experience higher rates (Fitzgerald et al. 1997; Gruber 1998; McLaughlin, Uggen, and Blackstone 2012). The likelihood of harassment also increases with exposure to a wider range of employees (Chamberlain et al. 2008; De Coster, Estes, and Mueller 1999), and is higher among single women (De Coster, Estes, and Mueller 1999; Rosenberg, Perlstadt, and Phillips 1993), highly educated women (De Coster, Estes, and Mueller 1999), and women in positions of authority (Chamberlain et al. 2008; McLaughlin, Uggen, and Blackstone 2012). Because sexual harassment forces some women out of jobs, it likely influences their career attainment (Blackstone, Uggen, and McLaughlin 2009; Lopez, Hodson, and Roscigno 2009). Numerous studies link voluntary and involuntary career interruptions to significant earnings losses (Brand 2015; Couch and Placzek 2010; Theunissen et al. 2011).[5]

I hope you see where they’re going with this. Sexual harassment causes women to switch jobs or leave the workforce, but pay is usually linked to how long you’ve stayed in your job. Professions where women dominate have less of a sexual harassment problem, but are also viewed as “feminized” and thus worth less.[6] Even within a profession approaching gender parity, like lawyers in the UK, women can be marginalized.

However, optimistic prognoses of gender emancipation are somewhat challenged when considering that the mass entry of women to this profession has been characterized by patterns of vertical stratification and horizontal segmentation (Hagan and Kay, 1995; Sommerlad, 2002; Stake et al., 2007). Women solicitors are more likely to be in subordinate salaried positions, to work part–time, to practise in less prestigious and remunerative firms and legal specialisms and, more generally, to attract lesser terms and conditions. There is a clear pattern of vertical stratification whereby a growing cohort of predominantly female subordinates are confined to ‘a (frequently transient) proletarian role’ (Sommerlad, 2002: 217) and deployed to support the earnings and privileges of a relatively prosperous and autonomous elite of predominately male partners. Women, despite representing a growing majority of salaried solicitors (over 55 per cent of associate and assistant solicitors) and new entries to the profession, still constitute less than a quarter (23.2 per cent) of partners and the average female solicitor enjoys markedly less than half the chances of a male colleague to progress to partnership (17.6 per cent of women solicitors are partners against 39.5 per cent of their male peers) (SRU, 2006c).[7]

So if women switch to a career where they’re less likely to face harassment, or even start off there, they’re paid less than men for the same amount of work. It’s a brilliant theory, and that paper does find evidence in support of it.

In bivariate analyses, women who experienced unwanted touching or multiple harassing behaviors in 2003 reported significantly greater financial stress in 2005 (t = –2.664, p ≤ .01). Some of this strain may be due to career disruption, as harassment targets were especially likely to change jobs. As shown in Figure 1, 79 percent of targets as compared to 54 percent of other working women started a new primary job in either 2004 or 2005 (χ2 = 9.53, p ≤ .01). […]
In Model 2 of Table 2, we test whether the increased financial stress reported by harassment targets can be attributed to their greater likelihood of changing jobs. Analyzing consecutive waves of YDS data, we can establish clear temporal order between sexual harassment (2003), job change (2004–2005), and financial stress (2005). In addition to having a strong direct effect on financial stress (β = .582, p ≤ .01), job change reduces the effect of harassment below standard significance levels. Following Baron and Kenny (1986), we calculate that 35 percent of the total effect of sexual harassment on financial stress is mediated through job change (…). Targets of sexual harassment were 6.5 times as likely as nontargets to change jobs in 2004–2005, net of the other variables in our model (…).[5]

They caution that their data source is from a single cohort, thus it may not generalize, but I think the theoretical axioms are strong enough that it probably will. A similar effect could be happening with non-binary and transgender/transsexual people, too.

It’s also worth underlining that it’s foolish to think the gendered pay gap has one and only one cause; an economy with millions or even billions of actors is a highly complex system, so it’s unlikely to have simple explanations for patterns on that scale. A combination of the above factors is likely driving the gendered pay gap, and we’ll need complex solutions to solve it.

[1] Ferrant, Gaëlle, Luca Maria Pesando, and Keiko Nowacka. Unpaid Care Work: The Missing Link in the Analysis of Gender Gaps in Labour Outcomes. OECD Development Centre Issues Paper, 2014.

[2] Budlender, Debbie. The Statistical Evidence on Care and Non-Care Work across Six Countries. United Nations Research Institute for Social Development Geneva, 2008.

[3] Benard, Stephen, and Shelley J. Correll. “Normative Discrimination and the Motherhood Penalty.” Gender & Society 24, no. 5 (2010): 616–646.

[4] Murphy, Emily, and Daniel Oesch. “The Feminization of Occupations and Change in Wages: A Panel Analysis of Britain, Germany and Switzerland,” 2015.

[5] McLaughlin, Heather, Christopher Uggen, and Amy Blackstone. “The Economic and Career Effects of Sexual Harassment on Working Women.” Gender & Society 31, no. 3 (2017): 333–358.

[6] England, Paula, Michelle Budig, and Nancy Folbre. “Wages of Virtue: The Relative Pay of Care Work,” 2001.

[7] Sharon Bolton, and Daniel Muzio. “The Paradoxical Processes of Feminization in the Professions: The Case of Established, Aspiring and Semi-Professions.” Work, Employment and Society 22, no. 2 (June 1, 2008): 281–99. https://doi.org/10.1177/0950017008089105.